Chapter,  Paragraph

  1 Pref   |       theological students, priests, Christian educators, and informed
  2 Pref   |           prayerfulness, and sincere Christian living brings about a deeper
  3 Intro,1|           society no longer supports Christian existence in any sense except
  4 Intro,2|           sound spirituality, a true Christian spirit and way of thinking (
  5 Intro,5|   convenience. Nominalism is being a Christian in name only, a colossal
  6 1,1    |            the early Christians, the Christian martyrs, and the Church
  7 1,1    |             is an heir of this early Christian confidence in the truth
  8 1,2    |     Nevertheless, Chrysostom and the Christian tradition were correct to
  9 1,2    |           Gospels agree and on which Christian life and the good news are
 10 1,2    |          that form the foundation of Christian life and preaching? Saint
 11 1,2    |              constitutes the central Christian good news which can be proclaimed
 12 1,3    |             great triumph. The early Christian apostles and missionaries,
 13 1,3    |       paganism was by no means dead, Christian authors seemed to be imbued
 14 1,3    |     exposition on the success of the Christian faith over against various
 15 1,3    |             victorious legacy of the Christian faith which he promotes
 16 1,3    |              that the success of the Christian faith is not the result
 17 1,3    |             the establishment of the Christian religion by poor and illiterate
 18 1,3    |              Apollos was an eloquent Christian shows that God embraces
 19 1,3    |              how he once had heard a Christian debating in a ludicrous
 20 1,3    |            as compared to Plato, the Christian claimed that Paul was more
 21 1,3    |          pagan. For Chrysostom, that Christian's point should have been
 22 1,4    |              good pagan as a corrupt Christian. The sharpest censure of
 23 1,4    |      contemplates the vigor of early Christian worship and of the charismatic
 24 1,4    |             scandalous nature of the Christian message concerning a crucified
 25 2,1    |            the classic and universal Christian tradition. It applies not
 26 2,1    |           are for the explication of Christian truth and the maintenance
 27 2,1    |         truth and the maintenance of Christian unity, they are nevertheless
 28 2,1    |            which the Church and each Christian relate existentially by
 29 2,1    |           which is the foundation of Christian existence, should be attested
 30 2,2    |            yes, material, aspects of Christian worship. The Book of Acts
 31 2,2    |      abundantly testify that to be a Christian meant from the outset to
 32 2,2    |             all the studies on early Christian worship, it is no longer
 33 2,2    |           some of these treasures of Christian antiquity still used in
 34 2,3    |             s ministry, the basis of Christian life and proclamation (ten
 35 2,3    |              that the success of the Christian faith is not the result
 36 2,4    |       knowledge of Scripture and the Christian tradition reflects profound
 37 2,4    |             enters into the world of Christian proclamation, teaching and
 38 2,4    |             assurance concerning the Christian mission and the transformative
 39 2,4    |              transformative power of Christian truth. Athanasios is not
 40 2,4    |        observes the expansion of the Christian mission, how the Savior'
 41 2,4    |             who brings people to the Christian faith, thus manifesting
 42 2,4    |      Athanasios was one of the first Christian theologians to use the language
 43 2,4    |          about theosis is thoroughly Christian. It is rooted in the New
 44 2,4    |          Quest for Holiness in Early Christian Monasticism.[68] The thesis
 45 2,4    |              could be lived by every Christian in any epoch. For Saint
 46 3,1    |           mission.” Our own Orthodox Christian Mission Center in Florida,
 47 3,1    |            of rank-and-file Orthodox Christian at the level of each parish.
 48 3,1    |          Gospel, and a high level of Christian commitment sometimes discomforting
 49 3,2    |             sociological soil of the Christian faith and thereby people’
 50 3,2    |              and unconscious ways. A Christian author described the tectonic
 51 3,2    |           grown up with a meaningful Christian commitment and come to question
 52 3,2    |            of a sociological loss of Christian commitment in a secular
 53 3,2    |              a secular society where Christian faith is one of many options,
 54 3,3    |       presence and power of God, the Christian movement triumphed in a
 55 3,3    |      observable renewal of life. The Christian presence and witness touched
 56 3,3    |             results would follow. No Christian can say that God loved the
 57 3,3    |              the post-modern era. No Christian can assert that the gift
 58 3,3    |             less effective today. No Christian can allege that the power
 59 3,3    |    diminished over the centuries. No Christian can rightly suggest that
 60 3,3    |             the evangelical ethos of Christian life — all in the context
 61 3,4    |            the popular perception of Christian life and the Church itself
 62 3,4    |              our parish obligations. Christian life is often seen in moralistic
 63 3,4    |         which we seek to fulfill our Christian duties. Before Christ delivered
 64 3,4    |              develop an awareness of Christian life as a gift, a privilege,
 65 3,4    |            on the switch of personal Christian commitment, but all should
 66 3,4    |              expression of authentic Christian life. Faith is the affirmation
 67 3,4    |        Himself evidenced by a stable Christian life in service to Him and
 68 3,4    |             of prayer and a sense of Christian integrity in all our daily
 69 3,4    |            concentrate on explaining Christian virtues in the abstract
 70 3,4    |           then all who bear the name Christian will spontaneously function
 71 3,4    |           This aromatic fragrance of Christian witness, according to Saint
 72 4,1    |              inseparable elements of Christian existence. While the message
 73 4,2    |             Father and God’s Spirit. Christian faith and worship expresses
 74 4,2    |              expression to the early Christian experience and belief in
 75 4,2    |         having the marks of an early Christian confessional formula: “There
 76 4,2    |             reflect the richer early Christian understanding of God as
 77 4,2    |       testimony. In other words, the Christian understanding of God as
 78 4,2    |       Trinity expresses the heart of Christian faith, piety and worship.~
 79 4,2    |            opposed to the Jewish and Christian view of God as the living
 80 4,2    |              richest resource of the Christian understanding of God as
 81 4,2    |            Scripture and the data of Christian worship since apostolic
 82 4,3    |             6. By being baptized the Christian participates in the death
 83 4,3    |         Christ as saving events. The Christian thereby dies to the old
 84 4,3    |             Trinitarian Character of Christian Prayer” (pp. 314-321). Miller
 85 4,3    |            the specific character of Christian prayer, and for that matter
 86 4,3    |             matter the nature of all Christian existence, by reference
 87 4,3    |             Trinity as the center of Christian life. The key to the new
 88 4,3    |             life. The key to the new Christian identity and self-understanding
 89 4,3    |            of God with him. Thus the Christian community has its being
 90 4,3    |            aspects and dimensions of Christian life are related to God
 91 4,3    |            Son and in the Spirit. In Christian life and thought, Holy Trinity
 92 4,4    |        characteristic aspects of the Christian movement, anchored on Jesus
 93 4,4    |              and cohesiveness of the Christian community which new converts
 94 4,4    |            matter of course. To be a Christian was to be a member of the
 95 4,4    |           were called by the name of Christian. To be effective, evangelism
 96 4,4    |             he comes to dwell in the Christian believers, together with
 97 5,1    |            Church, the light of each Christian’s conscience.~ If prayer
 98 5,2    |             life. As a zealous young Christian in his twenties, he spent
 99 5,2    |              people how to transform Christian existence into a conscious
100 5,4    |            prayer and look after our Christian lives with care, prayer
101 5,4    |             student: “Prayer for the Christian is like water for a plant.
102 5,5    |             becomes predominant, the Christian attains to a fulness of
103 5,5    |              19-20). The life of the Christian is a paschal festival in
104 5,5    |         Origen, perhaps the greatest Christian thinker of all time. In
105 5,5    |      Evagrios has contributed to the Christian tradition the classic definition
106 5,5    |          inwardly at this light, the Christian beholds the glory of the
107 5,5    |          co-exist in the dynamics of Christian existence, and yet they
108 5,5    |             saints teach us that the Christian is better off practicing
109 6,1    |            touches on the essence of Christian existence. For him Christian
110 6,1    |         Christian existence. For him Christian life is knowing Jesus Christ
111 6,2    |            believing,” open to every Christian. Such knowledge of Christ
112 6,2    |           but simply points to daily Christian living, prayer and deep
113 6,2    |         According to the Saint, each Christian should seek personal knowledge
114 6,2    |              primary goal in life. A Christian does not need special learning
115 6,5    |       achievement. Nevertheless each Christian participates in the mystery
116 6,5    |             His Father. So also each Christian is called to wage ceaseless
117 6,5    |             blessings and gifts, the Christian must respond to God with
118 6,5    |          both demands and deserves a Christian's best in total surrender
119 6,5    |              but selfish drives. The Christian can be highly active. In
120 6,5    |           most amazing manner. But a Christian's activity is always God‑
121 6,5    |       himself to his Creator. When a Christian exalts himself or subtly
122 6,5    |           disturb the heart, let the Christian quickly turn to Christ through
123 6,5    |              According to Silouan, a Christian cannot fulfill the Lord'
124 6,5    |             by heavenly ones and the Christian is inwardly trans­ formed
125 6,5    |           narrow and hard way of the Christian struggle to spiritual victory
126 6,6    |            two criteria of authentic Christian life: love and humility.
127 6,6    |             his prodigal son. When a Christian experiences such love everything
128 6,6    |           the highest aspects of the Christian experience. Without them
129 6,6    |              the surest criterion of Christian truth, is love of enemies,
130 6,6    |             spiritual pride. Let the Christian keep his mind on his sinfulness
131 6,6    |             a torment to itself. The Christian can lapse into self‑assurance
132 7,2    |             who discerns cracks in a Christian's life of prayer will provide
133 7,2    |            spiritual growth lest the Christian lose all sense of relatedness
134 7,3    |           the perspective of classic Christian tradition which Eastern
135 7,3    |         study, work, recreation, and Christian living of believers. In
136 7,3    |         healing context within which Christian discernment and diagnosis,
137 7,3    |     integrity, power and efficacy of Christian discernment and diagnosis
138 7,3    |          supportive love of a simple Christian may be far more healing
139 7,3    |              the universal vision of Christian theology. Classical theology
140 7,3    |       humanity and creation.~ Thus a Christian going out to the world —
141 7,3    |              cannot leave his or her Christian convictions at home. The
142 7,3    |     responsibilities not only of the Christian pastor, teacher, counselor
143 7,3    |      professional, but also of every Christian. Each Christian is a free
144 7,3    |             of every Christian. Each Christian is a free and synergistic
145 7,3    |             ultimate salvation. Each Christian, with the help of others,
146 7,3    | pastor-parishioner relationship, the Christian's personal responsibility
147 7,3    |              it, the essence of true Christian life is “to imitate Christ
148 7,4    |         discernment and diagnosis in Christian life. We should not think
149 7,4    |      pertains to the entire range of Christian practices such as worship,
150 7,4    |              cultivating patterns of Christian behavior at home and work,
151 7,4    |              priorities according to Christian teaching, finding ways of
152 7,4    |            similar nuts and bolts of Christian life. Such insights deserve
153 7,4    |             individual reason of the Christian are intimately and intricately
154 7,4    |               and way of life of the Christian community.~ The goal of
155 7,4    |             are growing stability of Christian behavior, an inner sense
156 7,4    |          active in all the stages of Christian growth but its gracious
157 7,4    |           its gracious action in the Christian becomes more conscious in
158 7,4    |            become more frequent, the Christian experiences illumination
159 7,4    |              secondarily because the Christian through illumination acquires
160 7,4    |            of what he practices as a Christian.~ We need not quibble about
161 7,4    |              a verse of Scripture, a Christian truth, or an aspect of creation,
162 7,4    |          state of being in which the Christian can testify to an inner
163 7,4    |            discernment perceives the Christian obligation to speak the
164 7,4    |              seemingly going against Christian convention. The Jewish religious
165 7,4    |            life.~ The third stage of Christian growth, the stage of perfection,
166 7,4    |             known and unknown in the Christian tradition, are primary witnesses
167 7,5    |              few words pertaining to Christian professionals, especially
168 7,5    |           but who take the adjective Christian seriously. What benefits
169 7,5    |           from the above paradigm of Christian life and growth so integrally
170 7,5    |              its leaders.~ Secondly, Christian professionals can work together
171 7,5    |           basis of the riches of the Christian tradition? One of our great
172 7,5    |         could appropriately assess a Christian's or even a congregation'
173 7,5    |          pastor could explore with a Christian the degree of honesty, self-acceptance,
174 7,5    |             fruit of the Spirit in a Christian's life. Under the category
175 7,5    |           and prayerfully offered to Christian professionals as they seek
176 7,5    |            the wisdom of the ancient Christian tradition. Such cases deserve
177 8,1    |              The issue of renewal in Christian perspective cannot properly
178 8,1    |            dramatic changes when the Christian faith was seen as a new,
179 8,1    |             14), and most successful Christian missionary (Rom. 15:16-29).
180 8,1    |              Paul helped shape basic Christian perspectives during this
181 8,2    |       identity of the nascent Jewish Christian Church.~ For him, all this
182 8,2    |              the persecution against Christian Jews who were “hellenists,”
183 8,3    |             Jewish tradition and all Christian believers. The good olive
184 8,3    |            fundamental view that the Christian faith and life are to be
185 8,3    |               vessels of mercy,” the Christian Jews and Gentiles with whom
186 8,3    |            11:18-25). However, later Christian generations were often to
187 8,3    |             fact that the developing Christian tradition consciously or
188 8,3    |           led quite naturally to the Christian interpretation of the Jewish
189 8,3    |             the Mosaic Law regarding Christian Gentiles, succeeded in securing
190 8,3    |        sensed only too well that the Christian relativization of the Law
191 8,3    |         moving beyond what, from the Christian point of view, came to be
192 8,3    |             consider how far our own Christian identity is shaped by the
193 8,4    |              any letters at all, his Christian evangelizing and tent-making
194 8,4    |              developments of the new Christian movement entirely understandable
195 8,4    |          Jewish Christians, only the Christian Hellenists and Saint Paul
196 8,4    |             theological reasons. The Christian Hebraists understood themselves
197 8,4    |        outreach to Gentiles. But the Christian Hellenists and Saint Paul
198 8,4    |         pastoral principle is that a Christian should sacrifice her or
199 8,4    |         Church is that, as the young Christian movement was leaving behind
200 8,4    |            Churches of other leading Christian figures such as Saints Ignatios,
201 9,1    |              driving forward the new Christian movement was the experience
202 9,3    |            drunken with the blood of Christian martyrs. But in God’s eyes
203 9,3    |             in order to live his new Christian identity and to serve Christ
204 9,3    |           talents was sufficient for Christian ministry. He writes: “But
205 10,1   |           you want to be an Orthodox Christian with full awareness? When
206 10,1   |           you want to be an Orthodox Christian with full awareness, be
207 10,2   |            on. Nominalism is being a Christian in name only and having
208 10,3   |            in each baptized Orthodox Christian which makes each believer
209 10,3   |       primarily through clergy. True Christian leadership is listening
210 10,3   |            of the classic, universal Christian faith.[128] We rejoice that
211 10,4   |         stirring passage, he exhorts Christian believers “by the mercies
212 10,4   |           false Christians and false Christian leaders were people of “
213 10,4   |             and renewal. An Orthodox Christian, he says, is like an oil
214 10,4   |             is the whole life of the Christian, one’s prayers, fasting,
215 10,4   |        Symeon, the whole lamp of the Christian becomes full of light burning
216 10,5   |            and family lives, all our Christian striving, and our hope of
217 10,5   |    constitutes the nuts and bolts of Christian spirituality.~ Faith (pistis)
218 10,5   |            something but in someone. Christian faith as personal disposition
219 10,5   |            the Church and the world. Christian faith is not faith in faith
220 10,5   |             and a clear way of life. Christian faith is free trust and
221 10,5   |          literally the “athletes” of Christian spirituality, invoked the
222 10,5   |            permanent dispositions of Christian life. Although the gate
223 11,1   |              other religious people, Christian, Jewish, or not. At the
224 11,2   |         respect will develop between Christian and Jew. My Jewish colleague
225 11,2   |      children.” The lives of the two Christian boys were spared on that
226 11,3   |       history of both the Jewish and Christian Orthodox peoples for whom
227 11,3   |            very ground of Jewish and Christian life from the human as well
228 11,3   |           decisive difference of the Christian trinitarian understanding
229 11,3   |              135] and a multitude of Christian traditions. The Scriptures
230 11,3   |           crux of the problem in the Christian Orthodox-Jewish dialogue.
231 11,3   |             With Trypho in which the Christian and the Jew disagree but
232 11,3   |           transcendent claims of the Christian Orthodox faith, seeks God'
233 11,4   |              so highly valued in the Christian Orthodox community. If my
234 11,4   |          sharpest difference between Christian and Jews is Christ who paradoxically
235 11,4   |          regard the emergence of the Christian branch out of the Jewish
236 11,4   |             but abhor the pernicious Christian backwash for Jews. Yet I
237 11,4   |          Christianity? Both Jews and Christian Gentiles ought to rejoice
238 11,4   |              once, in the context of Christian ecumenism, defined theology
239 11,4   |      dialogue between the Jewish and Christian communities. Jews and Christians,
240 11,4   |            the sins of Christians. A Christian qua Christian ought to rejoice
241 11,4   |          Christians. A Christian qua Christian ought to rejoice that the
242 11,4   |        reflective Jew would say to a Christian, “Jesus of Nazareth was
243 11,4   |             Lord God if a reflective Christian would say to a Jew, “the
244 11,4   |         understanding,” but the same Christian would have to add humbly, “
245 11,4   |     relations between the Jewish and Christian communities, it is obvious
246 11,4   |            declared (Rom. 11:1,11).~ Christian Orthodox theology ought
247 11,4   |              people of God, and that Christian Gentiles are honorary citizens
248 11,4   |            from the viewpoint of the Christian experience and understanding
249 11,4   |        traditions (Rom. 9:1-5).~ Had Christian leaders heeded Saint Paul'
250 11,4   |             Paul's vision and taught Christian people accordingly over
251 11,4   |           this area means unreserved Christian affirmation of the theological
252 11,4   |           not hesitate to use it for Christian instruction (1 Cor. 9:8-
253 11,4   |     exorcized the ghost of the early Christian arch-heretic Marcion who
254 11,4   |          level. An ordinary Orthodox Christian posed the occasional question
255 11,4   |              1, similarly writes: “A Christian is an imitator of Christ
256 11,4   |            the cross” of the Western Christian tradition. In fact Orthodoxy
257 11,4   |          including his commitment to Christian truth and his missionary
258 11,4   |       reflects on the vigor of early Christian worship and the charismatic
259 11,4   |             requires as intrinsic to Christian life (Gal. 5:16-6:10). The
260 11,4   |              Christ, the Gospel, and Christian existence fulfill, and do
261 11,4   |                  73]. The only other Christian authors formally called “
262 11,4   |             A Journey to the Ancient Christian Faith (Ben Lomond: Conciliar
263 11,4   |    Celebrating a Confession,” in the Christian Century, November 12, 1980,
264 11,4   |     Patriarchate under the title The Christian Orthodox-Jewish Consultation
265 11,4   |             p. 271.~  [135].  In The Christian Orthodox-Jewish Consultation
266 11,4   |        present. We can now add other Christian Orthodox-Jewish disputes
267 11,4   |          Society in Judaism,” in The Christian Orthodox-Jewish Consultation
268 11,4   |    faithfulness to Christ and to the Christian community. It also strikes
269 11,4   |                 145]. For Jewish and Christian Orthodox perspectives on
270 11,4   |            146]. Popular examples of Christian Orthodox anti-Judaism and